It is so difficult a matter to tell the story of a man’s life without wearying the audience, that we will make a leap over all the circumstances of Colin’s probation in Scotland, though they were sufficiently amusing. For, naturally, the presbytery of Glen-Diarmid—in which district the Holy Loch, Colin’s native parish, is situated—were a little at a loss what to make of a Fellow of Balliol when he offered himself for licence. To be sure, they made a long pause over the fact of his Fellowship, which implied that he was a member of the Church of England; but the presbytery permitted Colin to be heard in defence, and he had friends among them, and had sufficient skill with his weapons to perplex and defeat any rising antagonist. Besides, it was not in the nature of a country presbytery in this tolerant age to be otherwise than a little proud of the academical honours which the young neophyte bore. “If we accept any lout who comes up for licence, and refuse a lad of his attainments, what do you suppose the world will think of us?” said one of the more enlightened members of the clerical court, forgetting, as was natural, that the world concerned itself very little with the doings of the presbytery of Glen-Diarmid. “It’s safe to leave all that to the objectors when he comes to be placed,” said another of Colin’s judges, more wary than his brother; “if he’s not sound, you may trust it to them to find that out,”—and the young man was accordingly endued with the preliminary privileges of preacher, and licensed to exercise his gift. Colin had made friends all along the road of his life, as some men are happy enough to do, and had many who would have been pleased to do him a service, and one, as it happened, who at this juncture could; and so it befell, that, a very short time after, the second and more serious trial to which the prudent presbyter had referred, came into the life of the young preacher. He was presented, as people say in Scotland, to the parish of Afton, in the county, or, as the natives prefer to call it, the kingdom of Fife. It was a good living enough, making up, when the harvest was of average productiveness, and wheat steady, rather more than three hundred pounds a year—and more than that when the harvest was bad, and the price of com high; and there was an excellent manse, not much inferior to an English parsonage, and a compact little comfortable glebe, of which a minister of agricultural tastes might make something if he chose; and, above all, there were “heritors” of good conditions, and a university town, of small dimensions, but wealthy in point of society, within reach—all of which points seemed to Colin’s English friends a fabulous combination of advantages to be found in a Scotch parish.

Colin, however, did not fully describe the horrible gulf which lay between him and his benefice to anybody out of Scotland; for he was not the man to betray the imperfections of his beloved country, even while he suffered from them. His historian, however, does not require to exercise so much delicacy; and, as Colin’s case was exactly the same as that of any other young clergyman in the Church of Scotland, there is no betrayal of confidence involved. Between him and that haven there was a channel to cross before which the boldest might have quailed. The parish of Alton was a large parish, and there were seven hundred and fifty people in it who had a right to “object” to Colin. They had a right to object, if they liked, to his looks, or his manners, or his doctrines, or the colour of his hair; they had a right to investigate all his life, and make a complaint at “the bar of the presbytery”—which meant, at the same time, in all the local newspapers, eager for any kind of gossip—that he had once been guilty of bird’s-nesting, or had heard the midnight chimes at some unguarded moment of his youth. When Colin entered the pulpit for the first time in the parish to which he was presented, he made his appearance there not to instruct the congregation, but to be inspected, watched, judged, and finally objected to—and all the process was vigorously enforced in his case. For, to be sure, there were several things to be remarked in this young man—or, as the people of Afton expressed it, “this new laud”—which were out of the way, and unlike other people. He was a lad that had not found Scotch education good enough for him, but had gone to England for at least part of his training. To be sure, he had partly made up for this by taking the highest honours possible, and coming out of the contest in a manner creditable to Scotland—which was a point in his favour. And then his prayers (which was odd, as Colin was decidedly a liturgist) were wanting in those stock expressions which, more pertinacious than any liturgy, haunt the public prayers of the ordinary ministers of the Church of Scotland; and his sermons were short and innocent of divisions, and of a tenor totally unlike what the respectable parishioners had been used to hear. Some of the shrewder elders were of opinion that this or that expression “might mean onything”—a conclusion in which there was a certain truth; for Colin, as we have said, was not perfectly clear on all points as to what he believed. If he was not altogether heterodox on the subject of eternal punishment, for example, he was, to say the least, extremely vague; and, indeed, he deserted doctrinal ground altogether as often as he could, and took refuge in life and its necessities in a way which, doubtless, had its effect on the uninstructed multitude, but was felt to be meagre and unsatisfactory by the theologians of the parish. Two or three public meetings were held on the subject before it was time to lodge the final objections against the “presentee;” and Colin himself, who was living at St. Rule’s, within a few miles of the theatre of war, naturally found those meetings, and the speeches thereat, which appeared in the Fife Argus, much less amusing than an impartial spectator might have done.

And then the same enlightened journal contained all sorts of letters on the subject—letters in which “An Onlooker” asked whether the Rev. Mr. Campbell, who was presentee to the parish of Afton, was the same Mr. Campbell who had passed a spring at Rome three or four years before, and had been noted for his leaning to the Papacy and its superstitious observances; while, on the other hand, “A Fife Elder” implored the parishioners to take notice that the man whom an Erastian patron—not himself a member of the Church, and perhaps unaware how dearly the spiritual privileges purchased by the blood of their martyred forefathers are regarded by Scotsmen—thus endeavoured to force upon them, was notoriously a disciple of Heward, and belonged to the most insidious school of modern infidelity. It was the main body of the opposing army which made such attacks; but there was no lack of skirmishers, who treated the subject in a lighter manner, and addressed the obliging editor in a familiar and playful fashion:—“Sir,—Having nothing better to do last Sunday morning, I strayed into the parish church of Afton, with the intention of worshipping with the congregation; but you may judge of my surprise when I observed ascending the pulpit-stairs a young gentleman presenting all the appearance of a London swell or a cavalry officer, with a beard upon which it was evident he had spent more time than on his sermon”—wrote a witty correspondent; while another indignant Scot demanded solemnly, “Is it to be tolerated that our very pulpits should be invaded by the scum of the English Universities, inexperienced lads that make a hash of the Prayer-book, and preach sermons that may do very well on the other side of the Tweed, but won’t go down here?”

Such were the pleasant effusions with which Colin’s friend at St. Rule’s amused his guest at breakfast. They were very amusing to a spectator safely established in the Elysian fields of a Scotch professorship, and beyond the reach of objections; but they were not amusing, to speak of, to Colin; and the effect they produced upon the household at Ramore may be faintly imagined by the general public, as it will be vividly realized by such Scotch families as have sons in the Church. The Mistress had said to herself, with a certain placid thankfulness, “It’s little they can have to say about my Colin, that has been aye the best and the kindest.” But when she saw how much could be made of nothing, the indignation of Colin’s mother did not prevent her from being wounded to the heart. “I will never mair believe either in justice or charity,” she said, with a thrill of wrath in her voice which had never before been heard at Ramore; “him that was aye so true and faithful—him that has aye served his Master first, and made no account of this world!” And, indeed, though his mother’s estimation of him might be a little too favourable, it is certain that few men more entirely devoted to their work than Colin had ever taken upon them the cure of souls. That, however, was a matter beyond the ken of the congregation and parish of Afton. There were seven hundred and fifty communicants, and they had been well trained in doctrine under their late minister, and had a high character for intelligence; and, when an opportunity thus happily arrived for distinguishing themselves, it was not in human nature to neglect it. Had not West Port worried to the point of extinction three unhappy men whom the Crown itself had successively elevated to the unenviable distinction of presentee? The Afton case now occupied the newspapers as the West Port case had once occupied them. It combined all the attractions of a theological controversy and a personal investigation; and, indeed, there could have been few better points of view for observing the humours of Scotch character and the peculiarities of rural Scotch society of the humbler levels; only that, as we have before said, the process was not so amusing as it might have been to Colin and his friends.

“Me ken, Mr. Heward?” said the leading weaver of Afton; “no, I ken nothing about him. I’m no prepared to say what he believes. For that matter (but this was drawn out by cross-examination), I’m no just prepared to say at a moment’s notice what I believe myself. I believe in the Confession of Faith and the Shorter Catechism. No, I cannot just say that I’ve ever read the Confession of Faith—but eh, man, you ken little about parish schools if you think I dinna ken the Catechism. Can I say ‘What is Effectual Calling?’ I would like to know what right you have to ask me. I’ll say it at a proper time, to them that have a title to ask. I’m here to put in my objections against the presentee. I’m no here to say my questions. If I was, may be I would ken them better than you.”

“Very well; but I want to understand what you know about Mr. Heward,” said the counsel for the defence.

“I’ve said already I ken naething about Mr. Heward. Lord bless me! it’s no a man, it’s a principle we’re thinking of. No, I deny that; it’s no an oath. ‘Lord bless me!’ is a prayer, if you will be at the bottom o’t. We’ve a’ muckle need to say that. I say the presentee is of the Heward school of infidelity; that’s the objection I’m here to support.”

“But, my friend,” said a member of the presbytery, “it is necessary that you should be more precise. It is necessary to say, you know, that Mr. Heward rejects revelation; that he——”

“Moderator, I call my reverend brother to order,” said another minister; “the witness is here to give evidence about Mr. Campbell. No doubt he is prepared to show us how the presentee has proved himself to belong to the Heward school.”

“Oh ay,” said the witness; “there’s plenty evidence of that. I took notes mysel’ of a’ the sermons. Here’s one of them. It’s maybe a wee in my ain words, but there’s nae change in the sense,—‘My freends, it’s aye best to look after your ain business: it’s awfu’ easy to condemn others. We’re all the children of the Heavenly Father. I have seen devotion among a wheen poor uninstructed Papists that would put the best of you to shame’—No, that’s no what I was looking for; that’s the latitudinarian bit.”

“I think it has been said, among other things,” said another member of the presbytery, “that Mr. Campbell had a leaning towards papal error; it appears to me that the witness’s note is almost a proof of that.”

“Moderator,” said Colin’s counsel, “I beg to call your attention to the fact that we are not discussing the presentee’s leaning towards papal error, but his adherence to the Heward school of infidelity, whatever that may be. If the witness will inform us, or if any of the members of the court will inform us, what Mr. Heward believes, we will then be able to make some reply to this part of the case.”

“I dinna ken naething about Mr. Heward,” said the cautious witness. “I’m no prepared to enter into ony personal question. It’s no the man but the principle that we’re heeding, the rest of the objectors and me.”

“The witness is perfectly right,” said a conscientious presbyter; “if we were tempted to enter into personal questions there would be no end to the process. My friend, the thing for you to do in this delicate matter is to lead proof. No doubt the presentee has made some statement which has led you to identify him with Mr. Heward. He has expressed some doubts, for example, about the origin of Christianity or the truth of revelation—”

“Order, order,” cried the enlightened member; “I protest against such leading questions. Indeed, it appears to me, Moderator, that it is impossible to proceed with this part of the case unless it has been made clearly apparent to the court what Mr. Heward believes.”

Upon which there naturally ensued a lively discussion in the presbytery, in which the witness was with difficulty prevented from joining. The subject was without doubt sufficiently unfathomable to keep half-a-dozen presbyteries occupied; but there were at that period in the kingdom of Fife, men of sufficient temerity to pronounce authoritatively even upon a matter so mysterious and indefinite. The court, however, adjourned that day without coming to any decision; and even the Edinburgh papers published a report of the Afton case, which involved so many important interests; although so far as concerned the great Heward heresy, the objections could not be held to be proved.

Colin was saved on the other counts of his indictment also, as it happened, but more by accident than by any effect which he produced on his reluctant parishioners. By dint of repeated examinations on the model of that which we have quoted above, the presbytery came to the decision that the presentee’s leaning to papal error was, like his adherence to the Heward school of theology, not proven; and they even—for presbyteries also march to a certain extent with the age—declined to consider the milder accusation brought against him, of favouring the errors of a less fatal heretic. By this time, it is true, Colin was on the point of abandoning for ever the Church to which at a distance he had been willing to give up all his ambitions, and the Mistress was wound up to such a pitch of indignant excitement as to threaten a serious illness, and Lauderdale had publicly demonstrated his wrath by attending “the English chapel,” as he said, “two Sundays running.” As for Colin, in the quiet of St. Rule’s, feeling like a culprit on his trial, and relishing not at all the notion of being taken to pieces by the papers, even though they were merely papers of Fife, he had begun to regard with some relief the idea of going back to Balliol and reposing on his Fellowship, and even taking pupils, if nothing better came in his way. If he could have gone into Parliament, as Matty Frankland suggested, the indignant young man would have seized violently on that means of exposing to the House and the world the miseries of a Scotch presentee and the horrors of Lord Aberdeen’s Act. But, fortunately, he had no means of getting into Parliament, and a certain sense at the bottom of his heart, that this priesthood which had to be entered by a channel so painful and humiliating was in reality his true vocation, retained him as by a silken thread. If he had been less convinced on this point, no doubt he would have abandoned the mortifying struggle, and the parish of Afton, having whetted its appetite upon him, would have gone freshly to work upon another unhappy young preacher, and crunched his bones with equal satisfaction; and, what is still more important to us, this history would have broken off abruptly short of its fit and necessary period. None of those misfortunes happened, because Colin had at heart a determination to make himself heard, and enter upon his natural vocation, and because, in the second place, he was independent, and did not at the present moment concern himself in the smallest degree about the stipend of the parish, whether corn was at five pounds the chaldron or five shillings. To be sure, it is contrary to the ordinary habit of biography to represent a young clergyman as entering a parish against the will or with the dislike of the inhabitants; as a general rule it is at worst, an interested curiosity, if not a lively enthusiasm, which the young parish priests of literature find in their village churches; but then it is not England or Arcadia of which we are writing, nor of an ideal curate or spotless primitive vicar, but only of Colin Campbell and the parish of Afton, in the kingdom of Fife, in the country of Scotland, under the beneficent operation of Lord Aberdeen’s Act.

However, at last the undignified combat terminated. After the objections were all disposed of, the seven hundred and fifty communicants received their minister, it is to be hoped, with the respect due to a victor. Perhaps it was a touch of disdain on Colin’s part—proving how faulty the young man remained, notwithstanding, as the Mistress said, “all he had come through”—that prompted him to ascend the pulpit, after the struggle was over, with his scarlet hood glaring on his black gown to the consternation of his parishioners. It cannot be denied that this little movement of despite was an action somewhat unworthy of Colin at such a moment and in such a place; but then he was young, and it is difficult for a young man to do under all circumstances exactly what he ought. When he had got there and opened his mouth, Colin forgot all about his scarlet hood—he forgot they had all objected to him and put him in the papers. He saw only before him a certain corner of the world in which he had to perform the highest office that is confided to man. He preached without thinking he was preaching, forgetting all about doctrines, and only remembering the wonderful bewildering life in which every soul before him had its share, the human mysteries and agonies, the heaven, so vague and distant, the need so urgent and so near. In sight of these, which had nothing to do with Lord Aberdeen’s Act, Colin forgot that he had been put innocently on his trial, and taken to pieces; and, what was still more strange, when two or three harmless weeks had passed, the seven hundred and fifty communicants had clean forgotten it too.